Discipline and Other Sermons

My friends, we who have to earn our bread and to take honest money for honest work, know well enough what trouble we have to keep out of our daily life that mean, base spirit of self-interest, rather than of duty, which never asks of anything, ‘Is it right?’ but only ‘Will it pay me?’—which, instead of thinking, How can I do this work as well as possible? is perpetually thinking, How can I get most money for the least work?  We have to fight against that spirit in worldly matters.  For we know, that if we yield to it,—if we sacrifice our duty to our pleasure or our gain,—it is certain to make us do something mean, covetous, even fraudulent, in the eyes of God and man.

But if we carry that spirit into religion, and our spiritual and heavenly duties; if we forget that that is the spirit of the world; if we forget that we renounced the world at our baptism, and that we therefore promised not to shape our lives by its rules and maxims; if our thought is, not of whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, of good report, whatsoever brings us true honour and deserved praise from God and from man; if we think only that intensely selfish and worldly thought, How much will God take for saving my soul?—which is the secret thought (alas that it should be so!) of too many of all denominations,—then we shall be in a fair way of killing our souls; so that if they be saved, they will not at all events be saved alive.  For we shall kill in our souls just those instincts of purity, justice, generosity, mercy, love, in one word, of unselfishness and unworldliness, which make the very life of the soul, because they are inspired by the Spirit of God, even the Holy Ghost.  And we shall be but too likely not to sit in heavenly places with Christ Jesus—as St. Paul tells us we may do even in this life: but to go to our own place—wherever that may be—with selfish Judas, who when he found that his Saviour was not about to restore the kingdom to Israel, and make a great prince of him there and then, made the best investment he could, under the danger which he saw at hand, by selling his Lord for thirty pieces of silver: to remain to all time a warning to those who are religious for self-interest’s sake.

What, then, is the end and aim of true Religion?  St. Paul tells us in the text.  The end and aim, he says, of hearing Christ, the end and aim of learning the truth as it is in Jesus, is this—that we may be renewed in the spirit of our minds, and put on the new man, which after God is created in righteousness and true holiness.  To put on the new man; the new pattern of manhood, which is after the pattern of the Son of man, Jesus Christ, and therefore after the pattern and likeness of God.  To be followers, that is, copiers and imitators of God, that (so says St. Paul) is the end and aim of religion.  In one word, we are to be good; and religion, according to St. Paul, is neither more nor less than the act of becoming good, like the good God.

To be like God.  Can we have any higher and more noble aim than that?  And yet it is a simple aim.  There is nothing fantastic, fanatical, inhuman about it.  It is within our reach—within the reach of every man and woman; within the reach of the poorest, the most unlearned.  For how does St. Paul tell us that we can become like God?

‘Wherefore,’ he says, ‘putting away lying, speak every man truth with his neighbour: for we are members one of another.  Be ye angry, and sin not: let not the sun go down upon your wrath: neither give place to the devil.  Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.  Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.  And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.  Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: and be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ’s sake hath forgiven you.

Do that, he says, and you will be followers of God, as dear children; and thus will you surely save your souls alive.  For they will be inspired by the Spirit of God, the spirit of goodness, who is the Lord and Giver of life; wherefore they cannot decay nor die, but must live and grow, develop and improve perpetually, becoming better and wiser,—and therefore more useful to their fellow-creatures, more blessed in themselves, and more pleasing to God their Father, through all eternity.  And thus you will surely go to heaven.  For heaven will begin on earth, and last on after this earth, and all that binds you to this earth, has vanished in the grave.

Heaven will begin on earth, I say.  When St. Paul told these very Ephesians to whom my text was addressed, that God had made them sit, even then, in heavenly places with Christ Jesus, he did not mean in any wise—what they would have known was not true—that their bodies had been miraculously lifted up above the earth, above the clouds, or elsewhere: no, for he had told them before, in the first chapter, what he meant by heavenly places.  God their Father, he says, had blessed them with all spiritual blessings in heavenly places, in Christ, in that He had chosen them in Christ before the foundation of the world—and for what end?  For the very end which I have been preaching to you.  ‘That they should be holy, and without blame before God, in Love.’  That was heaven.  If they were that,—holy, blameless, loving, they were in heavenly places already,—in that moral and spiritual heaven in which God abides for ever.  They were with God, and with all who are like God, as it is written, ‘He that dwelleth in love, dwelleth in God, and God in him.’

My dear friends, this is the heaven for which we are all to strive—a heaven of goodness, wherein God dwells.  And therefore an eternal and everlasting heaven, as eternal as goodness and as eternal as God himself; and if we are living in it, we have all we need.  But we may begin to live in it here.  To what particular place our souls go after death, Scripture does not tell us, and we need not know.  To what particular place our souls and bodies go after the resurrection, Scripture tells us not, and we need not know.  But this Scripture tells us, and that is enough for us, that they will be in heavenly places, in the presence of Christ and of God.  And this Scripture tells us—and indeed our own conscience and reason tell us likewise—that though death may alter our place, it cannot alter our character; though it may alter the circumstances round us, it cannot alter ourselves.  If we have been good and pure before death, we shall be good and pure after death.  If we have been led and inspired by God’s Spirit before death, so shall we be after death.  If we have been in heavenly places before death, thinking heavenly thoughts, feeling heavenly feelings, and doing heavenly deeds, then we shall be in heavenly places after death; for we shall have with us the Spirit of God, whose presence is heaven; and as long as we are holy, good, pure, unselfish, just, and merciful, we may be persuaded, with St. Paul, that wheresoever we go, all will be well; for ‘neither death, nor life, nor angels, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.’

SERMON IX

THE HUMANITY OF GOD

St. Luke xv. 7

I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.

There are three parables in this chapter: all agree in one quality—in their humanity.  God shows us in them that there is something in his character which is like the best and simplest parts of our characters.  God himself likens himself to men, that men may understand him and love him.

Why there should be more joy over the repenting sinner than over the just man who needs no repentance, we cannot explain in words: but our hearts tell us that it is true, beautiful; that it is reasonable, though we can give no reason for it.  You know that if you had lost a sheep; if you had lost a piece of money; if you had had a child run away from you, it would be far more pleasant to find that thing which you had lost, than never to have lost it at all.  You do not know why.  God tells you that it is a part of his image and likeness in you; that you rejoice over what you have lost and found again, because God rejoices over what he has lost and found again.

And is not this a gospel, and good news?  Is it not good news that we need never be afraid or ashamed to give way to our tenderness and pity? for God does not think it beneath him to be tender and pitiful.  Is it not good news that we need never be afraid or ashamed to forgive, to take back those who have neglected us, wronged us? for God does not think it beneath him to do likewise.  That we need never show hardness, pride, sternness to our children when they do wrong, but should win them by love and tenderness, caring for them all the more, the less they care for themselves? for God does even so to us, who have sinned against him far more than our children ever can sin against us.

And is it not good news, again, that God does care for sinners, and for all kinds and sorts of sinners?  Some go wrong from mere stupidity and ignorance, because they know no better; because they really are not altogether accountable for their own doings.  They are like the silly sheep, who gets out over the fence of his own fancy: and yet no reasonable man will be angry with the poor thing.  It knows no better.  How many a poor young thing goes wandering away, like that silly sheep, and having once lost its way, cannot get back again, but wanders on further and further, till it lies down all desperate, tired out, mired in the bogs, and torn about with thorns!

Then the good shepherd does not wait for that sheep to come back.  He goes and seeks it far and wide, up hill and down dale, till he finds it; and having found it, he does not beat it, rate it—not even drive it home before him.  It is tired and miserable.  If it has been foolish, it has punished itself enough for its folly; and all he feels for it is pity and love.  It wants rest, and he gives it rest at his own expense.  He lays it on his shoulders, and takes it home, calling on all heaven and earth to rejoice with him.  Ah, my friends, if that is not the picture of a God whom you can love, of a God whom you can trust, what God would you have?

Some, again, go wrong from ignorance and bad training, bad society, bad education, bad example; and in other countries—though, thank God, not in this—from bad laws and bad government.  How many thousands and hundreds of thousands are ruined, as it seems to us, thereby!  The child born in a London alley, reared up among London thieves, taught to swear, lie, steal, never entering a school or church, never hearing the name of God save in oaths—There is the lost piece of money.  It is a valuable thing; the King’s likeness is stamped on it: but it is useless, because it is lost, lying in the dust and darkness, hidden in a corner, unable to help itself, and of no use to any one.  And so there is many a person, man and woman, who is worth something, who has God’s likeness on them, who, if they were brought home to God, might be of good use in the world; but they are lost, from ignorance and bad training.  They lie in a corner in darkness, not knowing their own value in God’s eyes; not knowing that they bear his image, though it be all crusted over with the dust and dirt of barbarism and bad habits.  Then Christ will go after them, and seek diligently till he finds them, and cleanses them, and makes them bright, and of good use again in his Church and his kingdom.  They are worth something, and Christ will not let them be wasted; he will send clergymen, teachers, missionaries, schools, reformatories, penitentiaries, hospitals—ay, and other messengers of his, of whom we never dream, for his ways are as high above our ways as the heaven is above the earth: with all these he sweeps his house, and his blessing is on them all, for by them he finds the valuable coin which was lost.

But there is a third sort of sinner, spoken of in Christ’s next parable in this chapter, from which my text is taken, of whom it is not said that God the Father sends out to seek and to save him.  That is the prodigal son, who left his father’s house, and strayed away of his own wantonness and free will.  Christ does not go out after him.  He has gone away of his own will; and of his own will he must come back: and he has to pay a heavy price for his folly—to taste hunger, shame, misery, all but despair.  For understand—if any of you fancy that you can sin without being punished—that the prodigal son is punished, and most severely.  He does not get off freely, the moment he chooses to repent, as false preachers will tell you: even after he does repent, and resolves to go back to his father’s house, he has a long journey home, in poverty and misery, footsore, hungry, and all but despairing.  But when he does get home; when he shows that he has learnt the bitter lesson; when all he dares to ask is, ‘Make me as one of thy hired servants,’ he is received as freely as the rest.  And it is worth while to remark, that our Lord spends on him tenderer words than on those who are lost by mere foolishness or ignorance.  Of him it is not said, ‘Rejoice with me, for I have found him,’—but, Bring out the best robe, for this my son—not my sheep, not my piece of money, but my son—was dead, and is alive again; he was lost, and is found.

In this is a great mystery; one of which one hardly dares to talk: but one which one must think over in one’s own heart, and say, ‘Oh the depth of the riches and of the knowledge and wisdom of God!  How wonderful are his judgments, and his ways past finding out.  For who hath known the mind of the Lord, or who hath been his counsellor?  Or who hath first given to him, and it shall be recompensed unto him again?’  Who indeed?  God is not a tyrant, who must be appeased with gifts; or a taskmaster, who must be satisfied with the labour of his slaves.  He is a father who loves his children; who gives, and loveth to give; who gives to all freely, and upbraideth not.  He truly willeth not the death of a sinner, but rather that he should turn from his wickedness and live.  His will is a good will; and howsoever much man’s sin and folly may resist it, and seem for a time to mar it, yet he is too great and good to owe any man, even the worst, the smallest spite or grudge.  Patiently, nobly, magnanimously, God waits; waits for the man who is a fool, to find out his own folly; waits for the heart which has tried to find pleasure in everything else, to find out that everything else disappoints, and to come back to him, the fountain of all wholesome pleasure, the well-spring of all life fit for a man to live.  When the fool finds out his folly; when the wilful man gives up his wilfulness; when the rebel submits himself to law; when the son comes back to his father’s house—there is no sternness, no peevishness, no up-braiding, no pride, no revenge; but the everlasting and boundless love of God wells forth again as rich as ever.  He has condescended to wait for his creature; because what he wanted was not his creature’s fear, but his creature’s love; not his lip-obedience, but his heart; because he wanted him not to come back as a trembling slave to his master, but as a son who has found out at last what a father he has left him, when all beside has played him false.  Let him come back thus; and then all is forgiven and forgotten; and all that will be said will be, ‘This my son was dead, and is alive again; he was lost, and is found.’

SERMON X

GOD’S WORLD

(Preached before the Prince of Wales, at Sandringham, 1866.)

Genesis i. 1

In the beginning God created the heaven and the earth.

It may seem hardly worth while to preach upon this text.  Every one thinks that he believes it.  Of course—they say—we know that God made the world.  Teach us something we do not know, not something which we do.  Why preach to us about a text which we fully understand, and believe already?

Because, my friends, there are few texts in the Bible more difficult to believe than this, the very first; few texts which we need to repeat to ourselves again and again, in all the chances and changes of this mortal life; lest we should forget it just as we feel we are most sure of it.

We know that it was very difficult for people in olden times to believe it.  Else why did all the heathens of old, and why do all heathens now, worship idols?

We know that the old Jews, after it had been revealed to them, found it very difficult to believe it.  Else why were they always deserting the worship of God, and worshipping idols and devils, sun, moon, and stars, and all the host of heaven?

We know that the early Christians, in spite of the light of the Gospel and of God’s Spirit, found it very difficult to believe it.  Doubtless they believed it a thousand times more fully than it had ever been believed before.  They would have shrunk with horror from saying that any one but God had made the heavens and the earth.  But Christians clung, for many hundred years, even almost up to our own day, to old heathen superstitions, which they would have cast away if their faith had been full, and if they had held with their whole hearts and souls and minds, that there was one God, of whom are all things.  They believed that the Devil and evil spirits had power to raise thunderstorms, and blight crops, and change that course of nature of which the Psalmist had said, that all things served God, and continued this day as at the beginning, for God had given them a law which could not be broken.  They believed in magic, and astrology, and a hundred other dreams, which all began from secret disbelief that God made the heaven and the earth; till they fancied that the Devil could and would teach men the secrets of nature, and the way to be rich and great, if they would but sell their souls to him.  They believed, in a word, the very atheistic lie which Satan told to our blessed Lord, when he said that all the kingdoms of the world and the glory of them were his, and to whomsoever he would he gave them—instead of believing our Lord’s answer, ‘Get thee behind me, Satan: it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.’

And therefore I tell you here—as the Church has told Christian people in all ages—that if any of you have any fancy for such follies, any belief in charms and magic, any belief that you can have your fortunes told by astrologers, gipsies, or such like, you must go back to your Bible, and learn better the first text in it.  ‘In the beginning God created the heaven and the earth.’  God’s is the kingdom, and the power, and the glory, of all things visible and invisible; all the world round us, with its wonderful secrets, is governed, from the sun over our heads, to the smallest blade of grass beneath our feet, by God, and by God alone, and neither evil spirit nor magician has the smallest power over one atom of it; and our fortunes, in likewise, do not depend on the influences of stars or planets, ghosts or spirits, or anything else: but on ourselves, of whom it is written, that God shall judge every man according to his works.

Even now, in these very days, many good people are hardly able, it seems to me, to believe with their whole hearts that God made heaven and earth.  They half believe it: but their faith is weak; and when it is tried, they grow frightened, and afraid of truth.  This it is which makes so many good people afraid of what is now called Science—of all new discoveries about the making of this earth, and the powers and virtues of the things about us; afraid of wonders which are become matters of course among us, but of which our forefathers knew little or nothing.  They are afraid lest these things should shake people’s faith in the Bible, and in Christianity; lest men should give up the good old faith of their forefathers, and fancy that the world is grown too wise to believe in the old doctrines.  One cannot blame them, cannot even be surprised at them.  So many wonderful truths (for truths they are), of which our fathers never dreamed, are discovered every year, that none can foretell where the movement will stop; what we shall hear next; what we shall have to believe next.

Only, let us take refuge in the text—‘In the beginning God created the heaven and the earth.’  All that we see around us, however wonderful; all that has been found out of late, however wonderful; all that will be ever found out, however still more wonderful it may be, is the work of God; of that God who revealed himself to Moses; of that God who led the children of Israel out of their slavery in Egypt; of that God who taught David, in all his trouble and wanderings, to trust in him as his guide and friend; of that God who revealed to the old Prophets the fate of nations, and the laws by which he governs all the kingdoms and people of the earth; of that God, above all, who so loved the world, that he gave his only begotten Son, that the world by him might be saved.

This material world which we do see, is as much God’s world as the spiritual world we do not see.  And, therefore, the one cannot contradict the other; and the true understanding of the one will never hurt our true understanding of the other.

But many good people have another fear, and that, I think, a far more serious one.  They are afraid, in consequence of all these wonderful discoveries of science, that people will begin to trust in science, and not in God.  And that fear is but too well founded.  It is certain that if sinful man can find anything to trust in, instead of God, trust therein he surely will.

The old Jews preferred to trust in idols, rather than God; the Christians of the Middle Age, to their shame, trusted in magic and astrology, rather than God; and after that, some 200 years ago, when men had grown too wise to trust in such superstitions, they certainly did not grow wise enough, most of them, to trust in the living God.  They relied, the rulers of the nations especially, in their own wit and cunning, and tried to govern the world and keep it straight, by falsehood and intrigue, envy and jealousy, plotting and party spirit, and the wisdom which cometh not from above, but is earthly, sensual, devilish,—that wisdom against which we pray, whenever we sing ‘God save the Queen,’—

‘Confound their politics,
Frustrate their knavish tricks,
On Thee our hopes we fix,
God save the Queen.’

And since that false wisdom has failed, and the wisdom of this world, and the rulers of this world, came to nought in the terrible crisis of the French Revolution, eighty years ago, men have been taking up a new idolatry.  For as science has spread, they have been trusting in science rather than in the living God, and giving up the old faith that God’s judgments are in all the earth, and that he rewards righteousness and punishes iniquity; till too many seem to believe that the world somehow made itself, and that there is no living God ordering and guiding it; but that a man must help himself as he best can in this world, for in God no help is to be found.

And how shall we escape that danger?

I do not think we shall escape it, if we stop short at the text.  We must go on from the Old Testament and let the New explain it.  We must believe what Moses tells us: but we must ask St. John to show us more than Moses saw.  Moses tells us that God created the heavens and the earth; St. John goes further, and tells us what that God is like; how he saw Christ, the Word of God, by whom all things were made, and without whom nothing was made that is made.  And what was he like?  He was the brightness of his Father’s glory, and the express image of his person.  And what was that like? was there any darkness in him—meanness, grudging, cruelty, changeableness, deceit?  No.  He was full of grace and truth.  Grace and truth: that is what Christ is; and therefore that is what God is.

There was another aspect of him, true; and St. John saw that likewise.  And so awful was it that he fell at the Lord’s feet as he had been dead.

But the Lord was still full of grace and truth; still, however awful he was, he was as full as ever of love, pity, gentleness.  He was the Lamb that was slain for the sins of the world, even though that Lamb was in the midst of the throne from which came forth thunderings and lightnings, and judgments against the sins of all the world.  Terrible to wrong, and to the doers of wrong: but most loving and merciful to all true penitents, who cast themselves and the burden of their sins before his feet; perfect justice and perfect Love,—that is God.  That is the maker of this world.  That is he who in the beginning made heaven and earth.  An utterly good God.  A God whose mercy is over all his creatures.  A God who desires the good of his creatures; who willeth not that one little one should perish; who will have all men to be saved, and to come to the knowledge of the truth; who wages everlasting war against sin and folly, and wrong and misery, and all the ills to which men are heirs; who not only made the world, but loves the world, and who proved that—what a proof!—by not sparing his only-begotten Son, but freely giving him for us.

Therefore we can say, not merely,—I know that a God made the world, but I know what that God is like.  I know that he is not merely a great God, a wise God, but a good God; that goodness is his very essence.  I know that he is gracious and merciful, long suffering, and of great kindness.  I know that he is loving to every man, and that his mercy is over all his works.  I know that he upholds those who fall, and lifts up those who are down; I know that he careth for the fatherless and widow, and executes judgment and justice for all those who are oppressed with wrong.  I know that he will fulfil the desire of those who call upon him; and will also hear their cry and will help them.  I know, in short, that he is a living God, and a loving God; a God in whom men may trust, to whom they may open their hearts, as children to their father: and I am sure that those who come to him he will in no wise cast out; for he himself has said, with human voice upon this earth of ours,—‘Come unto me all ye that labour and are heavy laden and I will give you rest.’

In him all can trust.  The sick man on his bed can trust in him and say—In the beginning God created the heaven and the earth; and he is full of grace and truth.  This sickness of mine comes by the laws of heaven and earth; and those laws are God’s laws.  Then even this sickness may be full of grace and truth.  It comes by no blind chance, but by the will of him who so loved me, that he stooped to die for me on the Cross.  Christ my Lord and God has some gracious and bountiful purpose in it, some lesson for me to learn from it.  I will ask him to teach me that lesson; and I trust in him that he will teach me; and that, even for this sickness and this sorrow, I shall have cause to thank him in the world to come.  Shall I not trust him who not only made this world, but so loved it that he stooped to die for it upon the Cross?

The labourer and the farmer can trust in him, in the midst of short crops and bad seasons, and say, In the beginning God created the heaven and the earth; and he is full of grace and truth.  Frost and blight obey his commands as well as sunshine and plenty.  He knows best what ought to be.  Shall we not trust in him, who not only made this world, but so loved it, that he stooped to die for it upon the Cross?

The scholar and the man of science, studying the wonders of this earth, can trust in him, and say, In the beginning God created the heaven and the earth; and he is full of grace and truth.  Many things puzzle me; and the more I learn the less I find I really know; but I shall know as much as is good for me, and for mankind.  God is full of grace, and will not grudge me knowledge; and full of truth, and will not deceive me.  And I shall never go far wrong as long as I believe, not only in one God, the Father Almighty, Maker of all things visible and invisible, but in one Lord Jesus Christ, his only-begotten Son, light of light, very God of very God, by whom all things were made, who for us men and our salvation came down, and died, and rose again; whose kingdom shall have no end; who rules over every star and planet, every shower and sunbeam, every plant and animal and stone, every body and every soul of man; who will teach men, in his good time and way, all that they need know, in order to multiply and replenish the earth, and subdue it in this life, and attain everlasting life in the world to come.  And for the rest, puzzled though I be, shall I not trust him, who not only made this world, but so loved it, that he stooped to die for it upon the Cross?

SERMON XI

THE ARMOUR OF GOD

(Preached before the Prince of Wales, at Sandringham, January 20th, 1867.)